his hands into the famous abbey of the Paraclete. Finding even there no rest, he made over the abbey of the Paraclete to Heloise, who had not been able to come to terms with her insubordinate nuns at Argenteuil. He himself now became abbot of the monastery of St. Gildasius at Ruys in Brittany, and, after in vain endeavouring for eight years to restore the monastic discipline, he again in A.D. 1136 resumed his office of teacher and lectured at St. Genoveva near Paris with great success. He wrote an ethical treatise, “_Scito te ipsum_,” issued a new and enlarged edition of his _Theologia christiana_, now extant as the incomplete _Introductio ad theologiam_ in three books, and composed a _Dialogus inter Philosophum, Judæum et Christianum_, in which the heathen philosophers and poets of antiquity are ranked almost as high as the prophets and apostles. In _Sic et Non_, “Yes and No,” a collection of extracts from the Fathers under the various heads of doctrine contradictory of one another, the traditional theology was held up to contempt. § 102.2. =Abælard= maintained, in opposition to the Augustinian-Anselmian theory, that faith preceded knowledge, that only what we comprehend is to be believed. He did indeed intend that his dialectic should be used not for the overthrow but for the establishment of the church doctrine. He proceeded, however, from doubt as the principle of all knowledge, regarding all church dogmas as problems which must be proved before they can be believed: _Dubitando enim ad inquisitionem venimus, inquirendo veritatem percipimus_. He thus reduced faith to a mere probability and measured the content of faith by the rule of subjective reason. This was most glaring in the case of the trinitarian doctrine, which with him approached Sabellian modalism. God as omnipotent is to be called Father, as all wise the Son, as loving and gracious the Spirit; and so the incarnation becomes a merely temporal and dynamic immanence of the Logos in the man Jesus. The significance of the ethical element in Christianity quite overshadowed that of the dogmatic. He taught that all fundamental truths of Christianity had been previously proclaimed by philosophers and poets of Greece and Rome, who were scarcely less inspired than the prophets and apostles, the special service of the latter consisting in giving currency to these truths among the uncultured. He turns with satisfaction from the theology of the Fathers to that of the apostles, and from that again to the religion of Jesus, whom he represents rather as a reformer introducing a pure morality than as a founder of a religious system.